क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।
अव्यक्ता हि गतिर्दुःखं देहवद्भिरवाप्यते।।12.5।।
।।12.5।।अव्यक्तमें आसक्त चित्तवाले उन साधकोंको (अपने साधनमें) कष्ट अधिक होता है क्योंकि देहाभिमानियोंके द्वारा अव्यक्तविषयक गति कठिनतासे प्राप्त की जाती है।
12.5 Tesam, for them; avyakta-asakta-cetasam, who have their minds attached to the Unmanifest; klesah,the struggle; is adhika-tarah, greater. Although the trouble is certainly great for those who are engaged in works etc. for Me, still owing to the need of giving up self-identification with the body, it is greater in the case of those who accept the Immutable as the Self and who kept in view the supreme Reality. Hi, for; avyakta gatih, the Goal which is the Unmanifest-(the goal) which stands in the form of the Immutable; that is avapyate, attained; duhkham, with difficulty; dehavadbhih, by the embodied ones, by those who identify themselves with the body. Hence the struggle is greater. We shall speak later of the conduct of those who meditate on the Unmanifest.
12.3-5 Ye tu etc. upto avapyate. On the other hand, those, who contemplate on the Self as the motionless Brahman - by them also all the attributes of Absolute Lord are superimposed on the Self - the attributes that are indicated by the adjectives omni-present etc. Therefore even the contemplators of the [attributeless] Brahman reach nothing but Me, of course. However, the trouble they undergo, is much more. For, they [first] superimposed on the Self the actonary of attributes like absence-of-sin etc., and then comtemplate on It. Thus, while without any effort [on the part of the contemplator] the Lord is readily available with the greatness due to the host of self-accomplished attributes, these persons undergo two-fold trouble.
12.3 - 12.5 The individual self meditated upon by those who follow the path of the Aksara (the Imperishable) is thus described: It cannot be defined in terms indicated by expressions like gods and men etc., for It is different from the body; It is imperceptible through the senses such as eyes; It is omnipresent and unthinkable, for though It exists everywhere in bodies such as those of gods and others, It cannot be conceived in terms of those bodies, as It is an entity of an altogether different kind; It is common to all beings i.e., alike in all beings but different from the bodily forms distinguishing them; It is immovable as It does not move out of Its unie nature, being unmodifiable, and therefore eternal. Such aspirants are further described as those who, subduing their senses like the eye from their natural operations, look upon all beings of different forms as eal by virtue of their knowledge of the sameness of the nature of the selves as knowers in all. Therefore they are not given to take pleasure in the misfortune of others, as such feelings proceed from ones identification with ones own special bodily form. Those who meditate on the Imperishable Principle (individual self) in this way, even they come to Me. It means that they also realise their essential self, which, in respect of freedom from Samsara, is like My own Self. So Sri Krsna will declare later on: Partaking of My nature (14.2). Also the Sruti says: Untainted, he attains supreme eality (Mun. U., 3.1.3). Likewise He will declare the Supreme Brahman as being distinct from the freed self which is without modification and is denoted by the term Imperishable (Aksara), and is described as unchanging (Kutastha). The Highest Person is other than this Imperishable (15.16 - 17). But in the teaching in Aksara-vidya Now that higher science by which that Aksara is known (Mun. U., 1.5) the entity that is designated by the term Aksara is Supreme Brahman Himself; for He is the source of all beings, etc. Greater is the difficulty of those whose minds are attached to the unmanifest. The path of the unmanifest is a psychosis of the mind with the unmanifest as its object. It is accomplished with difficulty by embodied beings, who have misconceived the body as the self. For, embodied beings mistake the body for the self. The superiority of those who adore the Supreme Being is now stated clearly:
Klesho’dhikatarasteshaam avyaktaasaktachetasaam; Avyaktaa hi gatirduhkham dehavadbhiravaapyate.
kleśhaḥ—tribulations; adhika-taraḥ—full of; teṣhām—of those; avyakta—to the unmanifest; āsakta—attached; chetasām—whose minds; avyaktā—the unmanifest; hi—indeed; gatiḥ—path; duḥkham—exceeding difficulty; deha-vadbhiḥ—for the embodied; avāpyate—is reached
